TO THE CORE

"The importance of having a healthy lower back can be realised if we watch old people when they sit down, get up and walk, for consciously or unconsciously they support their backs with their hands. This indicates that the back is weak and cannot withstand the strain. As long as it is strong and needs no support, one feels young though advanced in age. [Core strengthening] āsanas bring life and vigour to the back and enable us to grow old gracefully and comfortably." (LoY 114)

It has just occurred to me that I have been teaching a lot of core-focused classes recently. It’s not been on purpose or part of a plan, just coincidence. Our DK classes on Sunday mornings have included a lot of core work in light of introducing Salamba Sarvangasana II (Supported Shoulderstand II) into our sequence. The newer-to-yoga students who attend my basics class have been working on understanding “core strength” as being more than just hard abs, while the more experienced students took on the challenge of Navasana (Boat) and Lolasana (Pendant) variations as preparation for jump-backs in the most recent level-two practice. Similar material was also a main point in this last weekend’s teacher training session where we talked about the correlation between mid-section stability and successful hip-opening.

Anatomically speaking, the core is the section of bones, tissues, and muscles which wrap like a corset all the way around the body (front, back, and sides) just beneath the floating ribs and just above the pubis/pelvic crests/sacrum. More generally yet still grossly speaking, core means the middle or innermost of something. And more figuratively, it is the heart (coeur in French) or essence of one’s being, the point of concentration for all that is most important.

Following the vigorous nature of that recent level two class, we were wrapping up with a few front-body openers to counter-stretch all the deep abdominal contraction before heading into Savasana. It felt good to stretch and then soften that part of the body which had worked so hard throughout practice. I commented something along the lines of now that you’ve established and felt the strong supportiveness of your core, you will know how to find it more easily in the future, but, for now, rest contentedly in the release of its grip knowing it’s there when you need it. I meant both the strength of the actual core muscles which physically support our uprightness as well as the erectness of our inner posture, one which is more attitudinal than physical.

There are so many times like that, in fact, when we have just a brief encounter within the scope of a yoga practice with some component of character development. We experience it through the embodiment of external postures, of āsana, and then internalize it and draw on it at a later time. To me, that seems analogous to the difference between knowledge and understanding. To be knowledgeable is something a little more superficial; it is the state of being acquainted with information. Information is obviously important, but by itself isn’t necessarily significant. Understanding, on the other hand, is a thorough comprehension of the information in a way that makes it useful and meaningful.

The roots of the word understand can actually be traced back to Sanskrit wherein the word antarasthā means “situated inside of”. The word antar, which means either “external to” or “inside of” depending on the accent mark, morphed through Latin, then Greek, then German, and finally into English where it became the prefix inter- (among, between, within). The word sthā means “to stand”. In this sense, to stand doesn’t just mean on one’s literal feet, although that is part of it. Here, to stand also means to hold one’s own figurative ground; to abide, to be substantive, to exist. Thus, to understand means to be among that which exists, not just to know information. It means to perceive, to comprehend, through the vantage point of your establishment, the significance of what is real and true. And to be surrounded by truth and to feel the firm supportiveness of that truth is what it means to bring yoga to the core of your being.

The whole standing pose syllabus, for example, with its various positions of bending, folding, twisting, reaching, gazing, and shifting, reminds us that we can confidently stand on our own two feet, even in the midst of frequently changing circumstances. From poses such as Vrksasana (Tree) and Sirsasana (Headstand) we know ourselves to be capable of staying focused while trying to remain balanced, even when we feel a little uncertain. Inversions teach us the value of altering our perspective in order to see our world from a different angle. Forward bends and back bends can each be instances of embracing vulnerability, either through the quietly private introspection of the former or the bold openness of the latter. And twists train us to occasionally look over our shoulder, not with discontent or paranoia, but rather in an act of eye-opening awareness. Through our time on the mat, we also come to understand things like patience, compassion, sensitivity, courage, insightfulness, and self-preservation, first by physically acquainting ourselves with their contributions to our postural practice, and then by carrying them with us in service to our attitudinal essence.

In these brief snippets of time, an hour here, an hour there, mere momentary blinks in the span of a life, in which we are conditioning outward well-being, we are also stockpiling a catalog of intrinsic capacities which can be called upon off-the-mat. Through our practice, we come to hold at the core of ourselves experiential understanding of those things which are essential to our inner well-being. We have served as witness to our very own moments of extraordinariness, and that cannot be taken away. In fact, it only begets more of the same.

The following is a sequence whose opening poses should provide suitable preparation for the Shoulderstand Cycle, and the sequence as a whole should set you up for decent seated forward bends nearer the end. Of course, exclude or modify anything as is necessary to fit your needs, even add additional poses if you like. Each of these poses is in Light on Yoga, so if something is unfamiliar to you, look it up.

AMS (Down-dog) to Plank x3

Salabhasana with hands clasped behind the back x2

Surya Namaskar A x2

Surya Namaskar B variations which include Parsvottanasana with clasped hands and Prasarita Padottanasana with clasped hands after each Warrior I

Supta Padangusthasana I & II (II = forehead to shin stage); then practice 3-5 rounds of U.P.P. and Urdhva Mukha Paschimottanasana before repeating each of these poses a second time

Salamba Sarvangasana I

Salamba Sarvangasana II

Halasana

Karnapidasana

Supta Konasana

Parsva Halasana

Ekapada Sarvangasana

Parsvaikapada Sarvangasana

Matsyasana with straight legs

Janu Sirsasana

Triangmukhaikapada Paschimottanasana

Paschimottanasana

Purvottanasana

Succirandhrasana (Eye-of-the-Needle)

Garuda’s twist (Eagle-legs twist)

hug both your knees

Savasana

IF AT FIRST YOU DON'T SUCCEED, MAYBE CONSIDER DOING SOMETHING ELSE

We all know the popular adage that says if at first you don’t succeed, try, try again. What we get when we heed that sound advice are lessons in the value of perseverance, commitment, and respect. All worthwhile virtues. What it fails to address, however, at least on the surface, are the equally important components of character development known as discernment, non-attachment, and preparedness.

There is nothing wrong with establishing intentions and goals for yourself within your yoga practice. In fact, so long as they are reasonable and healthy, it is generally encouraged to do so. Because our bodies are so easily affected—meaning that they adapt quickly, and we can see and feel that happening—our āsana practice allows us (relatively) easy access to the kinds of attitudes associated with goal-setting such as patience and dedication. Embodying the try try again mentality by staying focused in the midst of setbacks is one of the first stages of successful goal-setting, because, as you know, if you give up too soon you will never accomplish anything.

But, like most things, there is more to it than that. All trying and no yielding does not typically help you reach your goals; it is more likely that you’ll be left feeling more exhausted and frustrated than satisfied. That is because the qualities of steadfastness which make up the early stages of goal-setting must be tempered by more refined stages which include qualities of awareness and honesty.

Cultivating discernment on the mat means, among other things, knowing the importance of right and proper timing. There are right times and less right times to be determined. Sometimes determination turns into something more like stubbornness, or relentlessness to the point of vice rather than virtue. You must be able to pause and reflect on the propriety of what you are seeking—Is this the right time for me to work toward this goal? Am I in the best place mentally, energetically, and emotionally? Do I have sufficient time to devote toward the hard work required as well as adequate time for rest in order to rejuvenate? Do my reasons for wanting to achieve this goal match my current values as a person and a practitioner? Does this goal fit into my personal vision of practice—the way I want and need my practice to look and feel right now? Answering No or I Don’t Know to any of those questions may indicate that now is not the right time for that particular goal. That is not to say that it is an outright poor or wrong goal for you to have; only that some other time down the road, given a different set of circumstances, may prove to be much more fruitful. A good goal isn’t by itself sufficient; it has to be the right one at the right time.

Acting from a state of mindful non-attachment is something we have been introduced to already. (See previous post: "Non-attachment, or How to Practice Without Practicing"). It is a difficult part of yoga practice, indeed of life in general, so it is definitely worth repeating. Sometimes we come to think that some yoga pose is vital to our practice; that our practice is in some way defined or measured by our ability to perform the pose. For varied reasons, we may have decided that achieving it somehow indicates an important personal victory, or that it means we have graduated beyond the “beginner” stage of practice, or that it will help us to get our teacher’s attention, or that it is the mark of a true yogi. But those are all superficial feelings attached to the materiality of the object you are seeking. To be non-attached means to set aside the superficial pleasure of achievement or the displeasure of defeat, and instead to abide in a deep sense of inner fulfillment and in recognition of an essential human capacity that radiates from your core. Knowing why you want or need the achievement of some goal in your practice is crucial, and it is only when you practice for the right reasons that you will receive that which is truly worthwhile to have.

Goals are much simpler to achieve when they have been properly prepared for. Preparedness refers to both the present moment as well as to the recent and distant past. Present moment preparedness means showing up to practice. You have to actually be on the mat in order to experience growth and progress within your practice. That seems so obvious, yet we all need explicit reminding of it sometimes. It also means showing up on time and staying until the end. If you cannot be at your practice for the entirety of it (whether it is a personal practice at home or a public class), it means you have not properly prepared your schedule, your agenda, in such a way as to make practice a priority. And that will make progress more difficult. Present moment preparedness also includes things like arranging your practice space neatly—practicing in a clean, warm, well-lit room, and using clean props which are in good condition and which are kept tidy when not in use. That kind of thoughtful organization helps to ensure that your practice goes smoothly and leaves you feeling rejuvenated rather than frazzled.

Another element of preparedness in regards to your physical practice includes proper warm-ups. If you plan to include a difficult or challenging āsana in your practice, you must have completed the prerequisite work. That includes both presently and in the past. During this practice, during this class time, during this sequence of poses, have I properly prepared by body so that it is ready to try this pose? Also, over the course of several practices, throughout the span of my yogic lifetime, as part of an ongoing series of developments and achievements, have I properly prepared by body so that it is ready to try this pose? And keep in mind the ways in which you must be properly prepared other than physically. You must have also done the necessary work so as to be emotionally, psychologically, and energetically ready. Preparedness does not guarantee success; there are other contingencies involved. However, lack thereof will almost always leave you bested.

So it isn’t just try, try again. It’s more like if at first you don’t succeed, try, try again IF that’s the best choice for you; and if it’s not, then consider doing something else, and maybe try again later.

More could be said about all of these things. But my point is to say that our focus in our DK class is shifting again. We have spent many recent weeks (maybe a couple or few months?) diligently working on upright hip-openers and seated forward folds. It has gone quite well. But it seems as though progress has reached a kind of plateau, and now is the time to direct our attention elsewhere for a while.

We are going to bring Sarvangasana (Shoulderstand) and its variations back to the forefront of our class time for the next several weeks. The intention is two-fold: (1) experience the Shoulderstand cycle in light of all the hip-opening, core-stabilizing, and upper-back mobilizing which has been such a big part of our recent practices, and (2) use the Shoulderstand cycle to continue to improve that same hip-opening, core-stabilizing, and upper-back mobilizing we need to get over the plateau and into deeper seated forward bend work.

In other words, our original Shoulderstand work set some of the foundation for the initial seated floor work, and now that introduction to seated floor work is going to prove fruitful toward deeper Shoulderstand work, which should likewise feed back into deeper seated floor work in the near(-ish) future. Something like that.

So, with a variety of poses beforehand and afterward, the following is the sequence of events we will be strongly focused on for the coming weeks:

Salamba Sarvangasana I (Supported Shoulderstand first variation) [223]

Salamba Sarvangasana II (Supported Shoulderstand second variation) [235]

Halasana (Plow pose) [244]

Karnapidasana (Ear-pressing pose) [246]

Supta Konasana (Reclined Angle pose) [247]

Parsva Halasana (Side Plow pose) [249]

Ekapada Sarvangasana (One-legged Shoulderstand) [250]

Parsvaikapada Sarvangasana (Side One-legged Shoulderstand) [251]

Matsyasana variation (Fish) [112-14]

FIVE IMPORTANT POSES

I was recently working with a group of students on the components of belly-down back bends which is really tough stuff. They are deceptively challenging poses because from the outside they appear to be petty plain, even easy, but a whole lot is happening just beneath the surface. Poses like Salabhasana (Locust, 100), Makarasana (Crocodile, 101), and Dhanurasana (Bow, 102) require strength in your legs and all along your spine - front and back - as well as openness in your hips, chest, and shoulders. Part of their challenge comes from the effort it takes to lift yourself up against gravity. Not only is that difficult by itself, but it is made even more so in this case because you can't use your arms for help. And, even though in the long-run they actually serve to improve respiration, lying prone sometimes makes breathing feel restricted. So, while they are "simple" and "fundamental" poses, they are not by any means easy. And for that reason we were discussing the purpose and importance of these poses in an effort to encourage continued practice of them.

During the class I made a kind of off-handed remark about Locust pose being one of the most important postures; possibly in the top five of all time if you were to make yourself a list. Later on I found myself thinking about that comment, and I wondered what would my top-five asana list actually include?

Mr. Iyengar provided his own list of "important asana" in LoY, and I have already commented a little on that (see previous post: "Most Important Asana"). I think his is a great compilation of fundamental postures that nearly anybody would benefit from (see disclaimers below). Although mine does overlap with his, that wasn't conscious on my part; it just speaks to the merit of the poses. And given a list longer than five, mine would differ slightly (see below).

A few things should be kept in mind as I share this with you. First, this is solely my opinion. This is what seems appropriate to me given my experiences as a student and an instructor. Other people, with other experiences or other trainings, may have different opinions. And none of us would be right or wrong, just different.

Secondly, the list does not take into consideration contraindications. By that I mean the list assumes that you are capable of performing each of the poses in their full (or nearly full) form free from any overt risk of injury. I do not mean to imply that you mustn't need the assistance of props or some kind of modification, but that the basic form of the pose is accessible and appropriate for you. If, for instance, you recently suffered a neck injury, you shouldn't be performing Shoulderstand as that is explicitly contraindicated. However, if your neck, spine, and shoulders are generally healthy and fit, but stacked blankets help you maintain good alignment, then you can practice Shoulderstand. In other words, if any of the poses are inappropriate for your practice, then your list would need to be adjusted accordingly.

Thirdly, by "most important" I do not mean favorite poses or the most fun poses or the ones most frequently requested. This is not a list based on popularity. I promise you that if the list were titled "my personal favorite poses to practice because I love them and they feel good," it would be a very different list. What I mean is these are the poses whose basic forms and functions provide the most benefit to a general practice; the ones which are arguably the most advantageous physically and metaphysically. Their teachings are deep and multi-layered, and continue to be so whether we have practiced them one time or a thousand times.

Lastly, Tadasana (Mountain pose, 61) and Savasana (Corpse pose, 463) are implicitly listed as they are essential elements of postural practice. Do not think that I am ignoring them, and do not discredit them for yourself. They are imperative.

With that being said, here, in no particular order, is my list of the five most important yogasana:

• Adho Mukha Svanasana (Downward-facing dog, 110)
• Salabhasana (Locust, 100)
• Salamba Sarvangasana I (Supported Shoulderstand first variation, 205-13)
• Janu Sirsasana (Head-toward-knee forward bend, 149)
• Prasarita Padottanasana (Wide-angle forward bend, 81)

I'll make a few comments to explain each of my choices.

Adho Mukha Svanasana. Even though I said the list was presented in no particular order, if there were an order, I would put AMS in first place. This singular pose contains a nearly complete practice all by itself. It provides stability and strength to the legs which are toned into a neutral "Tadasana" position. It also generously stretches the legs from the buttocks through the heels. It opens the hips and pelvic-floor. It tones the abdomen. It lengthens the spine. Its weight-bearing component adds upper-body strengthening which prepares you for arm-balancing and inverting. It stretches the arms, shoulders, and side-body. It opens and loosens the upper-back. It is an inversion because the hips are higher than the heart and the heart is higher than the head. But because the feet stay anchored, it is less strenuous than more overt inversions such as Headstand and Shoulderstand which makes it a more appropriate choice for some people. In that way it serves as either a preparation or a replacement for upside-down poses. It can serve as a warm-up before activity or a cool-down afterward because, by adjusting just a few key actions, it can energize or soothe. It is known to have positive effects on the nervous system as a whole, including respiration, brain function, blood circulation, and heart health. And it is the beginnings of understanding the idea of "root down in order to rise up" which is vital for both physical and metaphysical growth. It is really unparalleled.

Salabhasana. The primary function of Locust pose is to strengthen the spine's extensor muscles. And it performs that job so well that the pose is a common exercise in many modalities beyond yoga such as Pilates, gymnastics, body building, physical therapy, and more. The reason why it is so effective is because the muscles all along the back are getting undivided attention. By that I mean there is no assistance coming from other body parts, namely the arms as is the case in many other back bends. When you include the arms in a pose like Cobra, for instance, the action is split between a back bend and a push-up. That is not bad, of course; Cobra and poses like Cobra are fantastic. Unfortunately, it is common to allow the strength of the arms to override the capacity of the spine, and then the bend is deeper or the lift is higher than is optimal. In Locust the extensors get to do precisely what extensors do best without any interference or peer-pressure coming from other muscle-groups. In that way it teaches patience, humility, and self-reliance. Additionally, the effort it takes to lift the body up against the force of gravity enhances its effectivenes. And, because the front body is compressed against the floor, the organs of digestion, elimination, and reproduction receive needed stimulation.

Salamba Sarvangasana I. The basic form of Shoulderstand is such a tremendously powerful pose. Of course there are risks involved (every yoga pose involves risk), and it is not appropriate for everybody. However, if you are capable of practicing it, even in a prop-supported or slightly modified way, do so. I will let what Mr. Iyengar has written about its benefits suffice for explanation as it is clear and thorough, and I could not add anything to it to make it any better. If you have not read the Shoulderstand (205-13) and Shoulderstand Cycle (213-37) sections in LoY, I highly recommend it.

Janu Sirsasana. In Sanskrit janu means "knee" and sirsa means "head," so the name of this pose suggests that the head comes to the knee when the truth is that, if the spine is properly elongated, the chin comes to rest on the shin rather than on the knee. If that form of the pose is achieved, along with the recommended width of the thighs, adequate external rotation of the back leg, sufficient reach of the arms, and proper positioning of the trunk, then the pose provides ample opening for the hips; stretch for the legs, back, and side bodies; and elasticity for the upper-back and shoulders. It conditions the internal organs, including stimulating the kidneys, and its deep forward fold is calming.

Most of the seated forward bends share those positive effects. What differentiates Janu Sirsasana, and grants it a position on the list of five, is that it serves as the foundation, the model, for the rest of the seated work: Janu Sirsasana is the seated cousin of Tadasana. From this pose emerge the variations of forward folds in which one leg is in lotus (153-55), hero (156-59), and squat (159-61); those in which the torso is revolved (152, 162, 165, 172) and/or the arms are bound (154, 160-163); the wide-legged variations (164); and the symmetrical forward folded posture known as Paschimottanasana (166-70).

It seems counterintuitive to think that the straight-legged, symmetrical fold would develop after the more pretzel-y asymmetrical folds, but the truth is that it takes the full conditioning of the legs, hips, spine, belly, and arms received by the one-legged poses to properly prepare the body for Paschimottanasana. There are comments in LoY further explaining this idea on pages 148-70, particularly pages 157, 161, and 170.

I think that the series of seated forward folds is the most difficult category of asana, more so than back bends, arm balances, and even inversions. That is primarily because of their relationship to gravity (which limits our ability to manipulate the pelvis and activate the core) in combination with our culturally-developed biomechanical habits (i.e. our tendency to slouch works against us in these poses). As a whole, the collection of poses is meant to provide cleansing and stimulating effects on the internal organs as well as calming effects on the nervous system. But before we can experience those things, Janu Sirsasana needs to be well understood.

Prasarita Padottanasana. LoY provides two variations of Wide-legged forward fold: the one pictured here in which the hands are placed on the floor between the feet, and the one in which the hands are joined behind the back. Other styles of practice recognize other versions of this pose, both formally and informally, and I recommend them as an effective series with this first variation serving as the starting point.

Like all the standing poses, this pose strengthens and tones the feet and legs. It also stretches the legs from the buttocks to the heels very much like AMS. Different from AMS though, and perhaps advantageous to come, is that there is less weight-bearing in the upper-body. Therefore it may be more appropriate for those with wrist or shoulder injuries. Also like AMS, it is an inversion without the stress of lifting the feet. And it serves as either a preparation or a replacement for going upside-down. Because the legs are widened, it is typically more accessible and therefore performed more skillfully, than the narrow-legged version known as Uttanasana (93). If the hands are placed according to the instructions, there is some conditioning for the wrists, arms, shoulders, and even the upper-back. And those effects are enhanced when attention is paid to the "back bended stage" of the pose in which the back is given ample extension.

Even though standing poses such as Triangle, Side-angle, and the Warriors are incredibly important poses, my opinion is that the added benefits of mild weight-bearing and inverting provide enough advantage to this pose to place it on the list of five (within the bounds of the disclaimers mentioned earlier). It also has the perks of wrist, shoulder, and chest stretching when other variations are considered.

Five poses is not very many; it makes for tough decisions. What is missing here, for better or worse, are postures whose primary purpose is twisting, balancing (both arm and leg), and core-strengthening. If the list were expanded to ten or even fifteen, I would likely include poses from those categories. It would be something like this:

Top Ten

• Trikonasana (Triangle pose)
• Virabhdrasana I (Warrior pose first variation)
• Supta Padangusthasana (Reclined Hand-to-big-toe pose, plus variations)
• Virasana (Hero pose)
• Jathara Parivartanasana (Reclined twist, plus variations)

and Top Fifteen

• Navasana (Boat pose)
• Vrksasana (Tree pose)
• Ustrasana (Camel pose)
• Bakasana (Crow pose)
• Baddha Konasana (Bound Angle pose)

I admittedly put less thought into the secondary lists, so I cannot say I am fully committed to their content. But you get the idea.

The list of five can serve as a foundation for a more full-spectrum postural practice; it can be an outline from which to proceed and grow. It can also be a condensed practice all by itself when time or energy is limited. It could be a way of warming up when you arrive a few minutes early to class. And maybe, for any number of good reasons, you disagree with my list either partially or entirely, in which case you could make a different list for yourself.

Whatever asanas are practiced, however few or many, in whichever forms or levels of skill, the poses serve an important purpose: they better the body as a means of bettering the "something-more-than-your-body." They are an embodiment of the gross serving as a gateway to the subtle; of the material providing access to the spiritual. They affect us in ways that we see and feel, and in ways which are wholly imperceptible. I'll end with a few words regarding asana by Mr. Iyengar:

The yogi conquers the body by the practice of asanas and makes it a fit vehicle for the spirit. ... By performing asanas, the [yogi] first gains health, which is not mere existence. It is not a commodity which can be purchased with money. It is an asset to be gained by sheer hard work. It is a state of complete equilibrium of body, mind, and spirit. ... The yogi realizes that his life and all its activities are part of the divine action in nature, manifesting and operating in the form of man" (41).

(All quotes, images, illustration numbers, and page numbers refer to: Iyengar, B.K.S., Light on Yoga. New York: Schocken Books, 1979. Print.)

YOGA'S ROYAL COUPLE

The Shoulderstand is the queen of postures and the headstand is the king, the yogis say--the former nurtures the body and the latter celebrates power and consciousness. These concepts will resonate with anyone who has had a lot of experience with both postures. Together they make a team. The headstand needs balance, and the shoulderstand, with its variations and sequelae, makes the best complete practice for providing that balance." (Coulter 499)

"[Headstand is] one of the most important Yogic asanas. It is the basic posture...The ancient books have called Sirsasana [Headstand] the king of all asanas and the reasons are not hard to find...A country cannot prosper without a proper king...to guide it; so also the human body cannot prosper without a healthy brain...Regular and precise practice of Sirsasana develops the body, desciplines the mind and widens the horizons of the spirit. One becomes balanced and self-reliant in pain and pleasure, loss and gain, shame and fame and defeat and victory.

The importance of Sarvangasana [Shoulderstand] cannot be over-emphasized. It is one of the greatest boons conferred on humanity by our ancient sages. Sarvangasana is the Mother of asanas. As a mother strives for harmony and happiness in the home, so this asana strives for the harmony and happiness of the human system...It is no over-statement to say that if a person regularly practices Sarvangasana he will feel new vigour and strength, and will be happy and confident. New life will flow into him, his mind will be at peace and he will feel the joy of life." (LoY 179, 189, 212-13)

Nearly all major lineages of yoga recognize some variations of inverted postures, although they place emphasis on them differently. For Iyengar, there is nothing more profoundly superior to one's practice than the coupling of Sirsasana and Sarvangasana. Individually, they are essential and beneficial. But when paired together, their majestic forces have the power to regulate, influence, and affect change in a way unrivaled by any other aspect of practice.

I strongly encourage you to read the sections related to these poses within LoY if you haven't already. If you have, do it again. Sirsasana and its variations are on pages 179-206, and Sarvangasana and its variations are on pages 205-237. While we won't experience all the different variations of either pose within the parameters of DK, there are useful and interesting bits of information, hints, tips, etc. interspersed throughout both sections making it worthwhile to familiarize yourself with the entirety of each one.

Beyond what is explicitly stated in the book (and, by the way, there are tons of other readily available sources of information regarding how and why to practice these asana--books, magazines, videos, blogs, etc. Don't feel limited to only what's presented in LoY.), there are a few things worth mentioning and understanding in order to incorporate these poses into your practice as effectively as possible.

Lots of people are surprised to learn that Iyengar encourages students to practice the inversion cycles at the beginning of practice. It's pretty typical in other traditions to save inversions for the second half, or even the last third or quarter, of practice, and they have their own reasons and explanations for doing so. For Iyengar, including inversions in one's practice is crucial, and if they are practiced first (or at least early) you are much more likely to have both sufficient energy and time to practice them well. Sometimes (often times), whatever we save for the end of practice suffers in quality because we're feeling tired and/or hurried. Rushing, lessening, or excluding inversions because you waited too long to practice them is, according to Iyengar, a devastating disservice to you and your practice.

Practice them first and practice them well!

Even better: if you are in fact feeling weary, unfocused, or short-on-time, then this pair may be exactly what you need. There are so many different reasons for feeling like a full-length, full-spectrum practice isn't appropriate on any given day, but that shouldn't keep you from practicing. (By "full-length" I mean 60-90 minutes, or more. And by "full-spectrum" I mean a practice that includes a few poses from all/most of the major categories of asana: standing, seated, reclining, arm-balancing, hip-opening, forwardbending, backbending, twisting, etc.) Something is better than nothing, a short practice is better than no practice.

And, while other lineages may provide a different answer to this question--What should I practice when I'm feeling limited by time and/or energy?--Iyengar's answer is going to be, "Sirsasana and Sarvangasana". Why that is can be answered in a number of ways, but one reason is that, when both cycles are practiced in their entirety (or nearly so), the poses provide almost all of the most important physical and physiological benefits that one would otherwise gain in a full-spectrum practice: they provide both strength-building and mobility-enhancing qualities; they tone and open the shoulders, chest, and upper-back; they condition the core; they open the hips and stretch the legs; they include forwardbending, backbending, and twisting components; and they're balancing poses. That is to say, they are a self-contained full-spectrum practice. And one need not exert a tremendous amount of energy nor spend a great amount of time to experience that.

Something else worth mentioning is the fact that these two asana really are a team, and should be practiced as a pair as they balance each other very well. Sirsasana generally has uplifting, stimulating qualities, while Sarvangasana generally has calming, soothing qualities. And practicing one without the other can confuse the nervous system. Upward moving (Sirsasana) and downward moving (Sarvangasana) energies each need their opposites in order to find equilibrium. Mr. Iyengar makes note of this in LoY. He says, "Sirsasana and its cycle should always be followed by Sarvangasana and its cycle. It has been observed that people who devote themselves to Sirsasana alone without doing the Sarvangasana poses are apt to lose their temper over trifling things and become irritated quickly. The practice of Sarvangasana coupled with Sirsasana checks this trait" (189).

Again, different lineages and different practitioners may have different experiences of this. And that's fine. This isn't the only way to practice these poses, and this isn't the only source of valuable information regarding their forms and functions. This is just one (albeit one which is highly esteemed and trustworthy) philosophy, and there are certainly others which are "equally right". So much more could (and should) be said about this couple of asana. For instance, we haven't talked at all yet about how to practice them, only why, nor have we mentioned yet their respective cautions and contraindications. The message for now is that they are powerful and important. They are (generally) appropriate for (many/most) beginners, but they are challenging to master. They should be respected, but not feared. To turn your world upside down, both literally and figuratively, is to embrace, as well as to play with, reality in a way that is life-giving, confidence-building, and enriching.

Let feet-off-the-floor be just as normal as feet-firmly-grounded!

"If Sarvangasana is the Mother, then Sirsasana may be regarded as the Father of all asanas. And just as both parents are necessary for peace and harmony in a home, so the practice of both these asanas is essential to keep the body healthy and the mind tranquil and peaceful." (LoY 189)

Coulter, H. David. Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners. Honesdale: Body and Breath, Inc. 2001. Print.